By G. Uehling
Within the ultimate days of worldwide conflict II, Stalin ordered the deportation of the whole Crimean Tatar inhabitants, approximately 200,000 humans. past reminiscence deals the 1st ethnographic exploration of this occasion, in addition to the 50 12 months flow for repatriation. the various Crimean Tatars have lower back in a technique that comprises squatting on vacant land and self-immolation. Uehling asks how they turned keen to die for his or her nationwide collectivity. She presents a fine-grained research of ways "memories," sentiments, and desires of a place of origin by no means visible got here to be shared. Uehling indicates the second-generation has an incredibly instrumental position to play. the best way teenagers right and intrude in parental narratives, dissidents problem interrogators, and audio system borrow and alternate traces index this social point of reminiscence.
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Additional resources for Beyond Memory: The Crimean Tatars' Deportation and Return (Anthropology, History and the Critical Imagination)
Primarily European peoples arrived from the Black Sea via the Bosporus, including the Greeks, Genoese, Venetians, Armenians, and Turks. Highlighting this pattern, Kudusov suggests that by the fifth century there were already three developed territorial–economic zones of Crimea: steppe, mountain, and coast (1995: 16). He stresses that the mountains were not just a shelter from invaders of the steppe, but a unique cradle for the formation of the indigenous peoples. It was here that the “nucleus” of the Crimean Tatar people developed.
The themes presented in oral testimony are a citation from the past and evidence of motifs that have continuing meaning in the present. This is part of contemporary mythmaking in the sense that Barthes (1957) articulated. They are not divorced from, but integral to sociopolitical activity: stories about deportation helped to foster a stance of protest. The focus throughout is not only on what was told but how and when it was told. In chapter 4, “Family Practices,” the ways in which the narratives were circulated are therefore explored.
As one consultant explained, they have begun to see the positive side of the Mongol heritage. “We see Mongol attacks as a part of the times they were living in. To be Tatar does not seem as terrible as before. ”3 The Crimean Tatars are of course not alone in studying and recasting their history. Scholars have amply demonstrated that history is appropriated to serve contemporary needs (Anderson 1991; Hobsbawm and Ranger 1983; Gellner 1983; Suny 1993) and intellectual elites can play a vital role in making histories that support national ideologies (Hroch 1996: 61; Nairn 1996: 84; Smith 1983).
Beyond Memory: The Crimean Tatars' Deportation and Return (Anthropology, History and the Critical Imagination) by G. Uehling